ANSWERS TO REVIEW QUESTIONS
prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem
Previous dafShabbos 48
(a) One jug of hot water on top of another will do no more than retain its
heat (which, as long as it is neither on the flame, not in the form of
Hatmanah, is permitted); whereas a jug of cold water will increase its heat
when it is placed on top of a jug of hot water, and is therefore
(b) To drape a cloth designated for that purpose over a jug of water is
permitted, because, even if it becomes saturated with water, he will not
wring out the cloth, because it does not bother him that it is wet; whereas
his head-cloth, he would prefer that it remained dry, so we suspect that he
will probably wring it.
(c) Rabbah proved this to Rebbi Zeira, by telling him to watch the servant
(who evidently paid no attention to him. And sure enough, he went on to do
squeeze out the head-cloth.
(a) No! The fact that he has no straw with which to wrap, and that he uses
his commercial furs (once) to replace them, is no proof that he has now
designated them as wrappers. Furs are precious, and it requires more than
just one casual use to change their status.
1. 'Gizei Tzemer' are the wool shearings as they came off the sheep's
(c) This Beraisa could be teaching us two Halachos: 1. That one may wrap
with the wool; 2. that if one did not use them for wrapping, they are
Muktzah (but if one did, then they are no longer Muktzah).
2. 'Tzipei Tzemer' are the shearings after they have been split and spread
out like carpets (presumably to dry).
3. 'Leshonos shel Argaman' are the same shearings after they have been
dyed purple and combed, and are ready for spinning.
(d) The Chidush will be that, although one may have thought that they are
fit for use to lean on them (like mats) , and should not be Muktzah at all.
(a) It is permitted to replace the stuffing in a cushion from which they
fell out, but not to put them in for the first time, because he is making
it into a K'li (Makeh ba'Patish, according to Rashi).
(b) Yom-Tov has the same Din as Shabbos.
(c) 'Matirin Beis ha'Tzavar' means to untie the neck of a garment, after
the laundry-man tied the edges together.
(a) To cut an opening for the head in a garment constitutes making it into
a K'li, for which one is Chayav Chatas.
(b) Chopping of the lid of a barrel, on the other hand, is permitted,
because, however firmly the lid is sealed, it was sealed with the intention
of opening it again afterwards, and, like one is permitted to open a locked
door, one is permitted to remove the sealed lid of a barrel. (See Tosfos
(a) The laundry men used to sew the various garments together so that they
should not get lost. That bundle of clothes that have been sewn together is
called 'Shelal shel Kovsin'.
(b) Just like a bunch of keys that was sewn together and pieces of woolen
cloth that were sewn together with a woolen thread, it is considered joined
as regards Tum'ah, which means that if Tum'ah touches one, the other
becomes Tamei, too.
(c) The Tana inserted the case of the pieces of woolen cloth sewn together
with a linen thread, to teach us that, even in this case, where we would
have said that, since (due to the Isur of Kil'ayim) they are bound to be
separated, they are *not* considered joined, we nevertheless say that they
(d) From the moment that one actually begins to separate them, they are no
longer considered joined. The reason for this, is because as long as he
only *intended* to separate them (irrespective of how firm or obvious that
intention was), 'a thought does not have the power to detract from an
action'. But, the moment he begins to perform an action to counter what he
originally did, 'one action can detract from another'.
(a) The Beraisa considers the stick to be joined to the spade and part of
it - regarding Tum'ah - only whilst he is actually using the spade, but not
whilst he is *not*. Why then, should the pieces be considered joined - even
when they are not being worn?
(b) When the spade is not in use, one tended to throw the make-shift handle
among the other pieces of wood, to be used as fire-wood; whereas the
laundry-aman wanted the pieces of cloth or garment were sewn together as
long as they were in his possession, in order that they should not get
(a) The previous Sugya follows the opinion of Rebbi Meir, who holds that
two things which are joined become one. According to Rebbi Shimon, they do
That is why the attachments do not receive Tum'ah together with the oven
(b) Rebbi Meir holds that they do become one entity, as we just explained.
(c) Strictly speaking, the one should transmit Tum'ah even via the air
(since we are currently speaking about earthenware vessels). However,
joining them in this way is only mi'de'Rabbanan (Min ha'Torah, they are not
considered joined). Consequently, in order to remind one not to burn
Terumah and Kodshim that became Tamei in this way, the Rabbanan restricted
the Tuma'h to touching, but not via the air.
(a) When we say that the two sections of a pair of scissors, for example
are not considered joined as regards sprinkling etc., it means that
although the ashes were sprinkled on one of the sections (and touched it -
like the Halachah requires), the Kohen still needs to sprinkle the ashes on
to the other section.
(b) The answer to this question is similar to the answer to the previous
question: In fact, the two sections when the vessel is in use, are
considered one mi'd'Oraysa. However, when it is not being used, they are
only considered one mi'de'Rabbanan. And the Rabbanan limited the union to
Tum'ah - and not to the Din of Haza'ah, to remind people not to burn
Terumah and Kodshim which became Tamei through this Tum'ah de'Rabbanan.